By Alberto Manguel
The Guardian, Mon 4 Apr 2025
His breakthrough book was deemed too inflammatory to be taught in my school,
and was burned by authorities, but this Peruvian firebrand would reveal
himself to be a man of contradictions
The early 1960s was, for my generation in Argentina, an age of discovery when,
in our mid-teens, we learned about sex, metaphysics, the Beatles, Ezra Pound,
Che Guevara, Fellini’s films, and the new literature of Latin America. In the
bookstore around the corner from my school, there began to appear novels with
black-and-white photographs on the dust jackets whose Spanish-language
authors, while acknowledging
Borges as the fons et origo of all literary endeavors, attempted to
find in the 19th-century European realists new ways to depict the troubled
reality of Spain and South America.
One of those novels was La Ciudad y los Perros (The City and the Dogs, oddly translated into English as The Time of the Hero) by a young,
unknown Peruvian writer,
Mario Vargas Llosa, who, in 1962, had won the recently created
Premio Biblioteca Breve in Spain. Our literature teacher, while
encouraging us to explore the transgressive fields of surrealism and fantastic
fiction, thought that this novel was too extreme for adolescent imaginations:
too much youthful violence; too much murky sex; too much questioning of
authority. There had been nothing like it in Spanish-language fiction before.
A fierce indictment of Peru’s military system, incandescent with rage against
the hypocrisy of the established order as mirrored in Lima’s most prestigious
military academy (which the author had attended), it was also the chronicle of
an adolescent rite of passage into the ranks of the commanding patriarchy. The
book so incensed the Peruvian authorities that, in the tradition of the city’s
founding fathers, an auto-da-fé was ordered and dozens of copies were
burned in the academy’s courtyard. At the very start of what was labelled by
canny publishers as the “boom” of Latin-American literature, Vargas Llosa’s
book was recognized as a modern subversive classic.
Until then, the so-called “novel of protest” in the literatures of Latin
America had Zola as its model. Under the large shadow of the author of
La Terre and Germinal, writers such as Ciro Alegría and José María
Arguedas had written about the lives of those whom our European culture had
taught us to deny. Vargas Llosa didn’t follow Zola but rather chose Flaubert
as his guide, writing a decade later a splendid essay,
The Perpetual Orgy, in which he argued that Madame Bovary kickstarted
the modern novel by establishing an “objective” narrator who, because they
refused to preach, gave the illusion of telling a story that was true.
We waited with greedy expectation for Vargas Llosa’s next novels,
The Green House (1966) and Conversation in the Cathedral (1969),
and later Captain Pantoja and the Special Service (1973) and the
erotically humorous Aunt Julia and the Scriptwriter (1977), all the
time trying to discover who this man was who, in public life, swayed his
political alliances from left to right, all the time remaining committed, in
his fiction, to basic precepts of human empathy.
The young Vargas Llosa, like so many South-American intellectuals, had
supported Castro’s revolution, but after the imprisonment of the poet Heberto
Padilla, he declared himself an opposer to the Cuban regime. Almost two
decades later, Vargas Llosa became the head of the center-right party
Movimiento Libertad, and entered into a coalition with two other center-right
politicians. In 1990, as candidate to the presidency, Vargas Llosa lost to
Alberto Fujimori, who was later sentenced to 25 years in prison for human
rights abuses, and later still, unlawfully pardoned. From then on, Vargas
Llosa restricted his political activism to his frequent newspaper columns and,
much more subtly and effectively, to his fiction, for which he was awarded, in
2010, the Nobel prize.
Alberto Manguel, The Guardian
Alberto Manguel, en Zenda 1
Alberto Manguel, en Zenda 2
Alberto Manguel, en Los cuadernos de Vieco
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